Selection by theme of other published articles
PSYCHOLOGIE, ANTHROPOLOGY etc.
"Discipline - central term of Noologic Metatheory"
Noologic Metatheory is a new independent school with its own anthropological theory. Looking at traditional schools we
find common positions but also differences: 1.Freud's principle is causality. Trying to save love he sacrifices understanding. But justification of love is unnecessary, its blockages need analysis.
2.Adler rejects the principle of causality and turns to that of finality. Measure of his pedagogics and therapy is social usefulness. Trying to rescue understanding he sacrifices love. 3.Jung tries to
connect "to understand" and "to love"; but he fails in the question of sense and ends in the dissociation of both. 4.Frankl realizes man's spiritual dimension, his capacity to
percept sense. But he imposes directing authority on sense.- 5.Noologic Metatheory integrates the laborous way of experiencing sense and the principle of causality and finality. Its recognition is, that
is coincidence of "love and understand". Man's disastrous experience has been, that he was injured when he opened himself up to life after his birth. "Discipline" is to let
oneself being taught by nature, reality or existing symptoms. Knowing and accepting one's own injuring, this capacity of learning enables one to step over the paralysing fear of being injured anew.
(WuL 1/1986, p.50-53; GuG, p.7-11; Vol.I, p.49-56)
"To love - a principle of cognition?" Theses on a be-loved theme
To live means participating in life. To love means giving participation in one's own alacrity of life. Courage is the
source of all energies including love. Love cannot be planned or organized; love loves without aim: love loves. (Full stop.) - These energies are full of sense by themselves and for themselves. Love and
love's energy are accompanied by the dismissal of the question of guilt and gain room in this world for the one, who loves. Love does not aim at Heal or healing: if you think different, you confuse
the term causal with the term final. Above all love loves freedom, based on trust, and -in couples love must be supplied by non-apparent substance, a subconscious reflex of recognition, to become a new
independent unit consisting of two independent units. (WuL 1/1986, p.54-55; GuG, p.12-14)
"Desert as a symbol of injuring and the experience of senselessness"
Desert is an area of survival and dependency on support. It illustrates the situation of a person, who - as a consequence
of the decision to survive - has turned down his/her own position, has worked out and lives on the grounds of a "conception of life" based on negations integrated from outside.- Notion of
paradise is always at hand, but hope for cure is projected on the injurer. So people often fall in love with people having the same subconscious system as their injurer.- On two bases change is possible:
1.acceptance of personal history; 2.discipline - that is to let oneself being taught by nature, reality or symptoms existing (not vice versa!). - Changing one has to got through "stages of
analogy" (to one's own injuring), therein change is possible. During analysis a "stage of injuring" is a central occurrence. - Experiences of senselessness can be described. They occur
as long as one projects sense-giving authority on human beings (parents). Experiences with the perception of original sense enable one to turn away from the search for Eldorado outside and turn to the
"paradise inside oneself": feeling "the certitude of being assured to be". (WuL 1/1986, p.58-65 , GuG, p.45-56)
"Function and freedom - a noologic comment"
The original is repressed but remains original. "Conception of life" is a result of change. -
"Naivity-switch' either represses part of reality or adds an idea out of present knowledge to integrate the New of cognition into the fund of present capacity. Each injuring experience is
answered by two overturn (180o each). They are affects of healing tendency. In analysis they appear clear-cut.- First the analysand tends to improve his "conception of life", he cannot think
the New; he produces alienation. A quantum-leap (jump) must be risked to experience sovereignty in the sense of clarity. "Conception of life" means adaption to family atmosphere.
'Handling-experience' presents power to each child. As "conception of life" becomes sense giving authority, the child also gains power over the injuring parents. Practising one's
"conception of life" means exerting power. Its methods are question of guilt, confusion of person and matter, content and form. That closed circular system excludes feelings.- Quantum-leap
opens the system to a one-way street toward future. Trying to get guaranteed before having made now experiences stops the rechange at least at 179o, leaving one degree, a tremendous power towards
regression. (WuL 1/1987, p.61-72; GuG, p.72-83)
"Noological-physiological context of function and freedom" and noological-physiological nexus of insight and
cognition" see biology
"Insight and cognition"
An increase in cognition always means surpassing present knowledge. The energies associated with cognition are released by
courage because of insight and are capable of rousing further energies (including genuine feelings). The at-tempt to compel others to help transfers to them the responsibility for one's own behavior
(projection) and reserves the evaluation of their offers. The cause of this need is not only moralism but also the conscious and/or subconscious idea to be guilty if one does not or has not yet known one
thing or the other. This question of guilt blocks all cognition because is converts into brain ditching energies the feelable energies necessary for cognition. Feeling one's worth develops strength
in the sense of inner stability, for (wo)man's worth is not inherent in the strength of a position. When I distinguish between my worth as a human being and the evaluation of my present situation the
energy need-ed for change is no longer available for brooding. Every cognition deserving its name can be accepted. Acceptance allows us to experience the centre of our being human, the content of hope
(certitude of being assured to be) with which we were born. (WuL 2/1987, p.158-185; GuG, p.116-143)
"Individual and community"
Every act is a purposeful activity and has a nexus; together they form an action. Whoever identifies him(her)self with
his/her activity always names the act according to his/her self-concept. Sorrow arises, and the quest for reasons leads to the question of guilt that blocks cognition and experience of sense. In an
maternal WS the child is regimented and limited. This is vital and senseful; destructive it becomes only if the child is tied to his/her mother after biological motherhood. A paternal WS is always
destructive. If a fatherly role is acted the child interprets in his/her anyway-fatalism his/her being injured as irrevocable blemish; if father is "only" disinterested, he/she will safeguard
him(her)self by being good. Both times the capacity to accept is blocked, and alacrity of life is subject to paternal consent. Causal synthesis, a product of the family credo, seeks an answer to the
question: Why are we not right? Turning from God who is love and loves, we serve mother and/or father as gods for the sake for supply. Justice is not experienced and commitment barred. However, against
all appearances, we can realize: our capacity to love is not injured. love opens and effects community. (GuG, p.144-171)
Owing to injuring experiences and their consequences, every (wo)man can think and act in a manner not corresponding or
being inadequate to reality, and block the examination of reality by anxieties, worries, subjective relativism or relative subjective relativism. This examination concerns processing understanding of the
effect of communing experience. Application of positive findings is the consequence of this intellectual examination in order to find confirmation or non-confirmation in reality. Avoidance or premature
disruption of such examination is a noogenic deliberate intention in order to retain the hitherto existing. Declarations or justifications lead away from cognition and to the formation of new dogmas.
Subjective relativism is learned in connection with the 1st turn and reinforced during upbringing when unexamined parental dogmas are accepted and adhered to. Every (wo)man is born with the capacity to
commune with sick-ening experiences; sick-ness is an effect of sick-ening factors. Her/his possible contribution must not be beriddled and relinquished to superstition by not answering the question of
sense raised by her/him. In medicine and psychology it must be considered that there are phenomena one cannot understand, but only know of. Human community must find an answer to them that reflects its
Weltanschauung. That is a religious challenge. (WuL 1/1989, p.40-55; Vol.I, p.32-46)
"Basic forms of force"
Injuring is an expression of force. Its consequences can be described in analogy to a nuclear accident. Injuring occurs,
senseful genuine co-parts are painfully suppressed, bodily sensations are named feelings, changes result. When injuring experiences are involved which do not originate from parental conceptions of life,
but were acted with knowledge and/or disregard, our possibilities to think are limited very quickly by the question of guilt. These injurings are supposed to build up the position of parents as
(pseudo)-sensegiving authorities. Whoever acts as (pseudo)-sensegiving authority must aim at tearing apart the experience of others of identity of way and destination: way, destination or way and
destination are being forcefully falsified by poisoning, distracting and disleading. Adequate self-criticism takes into consideration that (wo)man is in a position to see more than the obvious in
everything: we must differentiate between things that have come inside from outside, and those that have been added from inside: our self-participation becomes apparent. Thus we remain learners of life
and are able to recognize or know the content of a human relation as an answer to a question of sense or a question of guilt. We experience again and again that every beginning is wonderful. (WuL 2/1989,
"Separation of power and abolition of force (with an excursus: 'The anyhow-fatalism')"
After Montesquieu it has become customary to regard the public authority of democratically organised states as a trinity.
It is personified as legislative, executive and judicial powers and nevertheless remains one. Each of these hypostases can be related in abstraction to a conception of life that shows their aversive
(anti-picture) and adversive (healing's tendency) capacities: parliament as pseudo-sensegiving authority, the executive as the Great Mother (s)elected always anew, judicature as (selected) appointed
status instance to control community. Use of force can be described as the attempt to separate (wo)man from "to sensen" and thereby alienate her/him from heal. Way or/and destination can be
falsified: falsifying the way (to poison) describes aversive behaviour of the executive, falsifying the destination (to distract) that of parliament, falsifying way and destination (to dislead) that of
the judicature. From these concretions can be deducted which would occur if the three in fact acted aversively. Just so possible concretions of their adversive behaviour can be described which remain a
vision only as long as we cling to anyhow-fatalism, the consequence of disregardful parental injuring, and deny this vision to become reality. For separation of power is abolition of force and not mutual
checking of distrust. (WuL 2/1989, p.137-168)
"Situative forms of actions as offers of force"
The unconscious communication of the genuine can be broken up to get rid of living the consequences. A breakup is only
possible by using aggressive or autoaggressive force, i.e. with disregard of available and proven knowledge. It is a prerequisite for any ideology claiming human sacrifice. In using the situative form of
action "autoaggressive attention", acceptance of the moment is refused, i.e. an event one has already become aware of, is rejected. "To claim to be right" refuses the perception of
freedom, "revenge" the experience of certainty in oneself, "withdrawal" the effect of truth. Every autoaggression is a cry for redemption from the outside - subject to the conditions
of the user. The addressee however is at liberty to decline with humour the forceful offer for force. (WuL 2/1989, p.188-195)
"Certainty in uniqueness"
Renunciation of the world, asceticism of whatever kind, leads into the beyond, shaped after ideas of this world.
Renunciation of "to live" meaning us lies behind it. Injuring is senseful, only the excess of it made us learn survival techniques which, in their nexuses, turned us away from ourselves and
from "to live" so that we alienated ourselves from ourselves. Instead, alien things became known things to us. We subconsciously search confirmation of common ground with others. Ascetic
methods are offered, promising help, which renew experiences with our parents as pseudo-sensegiving authorities. In declining them we are in danger to fight force by offers of force or counter-force, by
asking the question of guilt where distance is in fact needed. Describing our own position is greater help to us than transvaluating tendentiously our parents' injuring behaviour. The clarity
required in relation to them is considered as necessity in other relationships which can be disrupted if force is their essence. Recognition of being different is distinction and does not always lead to
separation and divorce. Seeing (wo)man as (wo)man irrespective of her/his behaviour is the key to reality: All of us are (wo)men dignified by "to live". (WuL 2/1989, p.204-211)
"Information and news. Surprising findings set forth as a contribution of information science to the
Information and news are elements in a sequence of adversive terms. There is a parallel sequence of aversive terms; their
basic mysticistic ideology appears in the guise of philosophy, solipsism being the epitome. Information on its own does not have sense - sense can be grasped only as the content of a relation - though it
may have meaning for the individual: a prop to her/his conception of life (CoL). (S)He is able to combine information and frontal brain associations to produce seeming-news. The amount of seeming-news
exceeding her/his acquired capacity for processing such, (s)he falls ill. Sense has to be grasped consciously even though it contrasts CoL's up-to-now contents. The connection of spirit and body can
be grasped through the triad "causal - situative - final". A hypothesis may be reliable or a failure; both outcomes open a new room. New things are different, not better or worse: it is
moralistic evaluations that are the most dangerous weapons of the patriarchy; deterministic philosophies of life serve to establish it. Strictly speaking, the duo "brain-consciousness" is a
problem of mutual communing of the humans of both sexes. (WuL 1/1990, p.51-69)
"The tetrade 'causal - situative - final - meaning'"
A conversation in a family provides an example to demonstrate the application of this triad. Three circumstances, each
independent of the others, are named; again, each of them contains three independent circumstances that are pointed at, using the Interaction Diagram. It becomes apparent that, in an outspoken
communication, acceptance of the moment is identical with self-acceptance. The participants can reach the destination of the way from acceptance of sense to insight without aversive perinatal elements
interfering. In the situative of the situative (acceptance of the moment), the human being goes back to her/his self(ics) (self-acceptance). The basis of these and of aversive experiences is Heal that
non-apparently comes into existence. Heal is reflected as the right to the occurrence of "live". It is the presupposition of up-to-now-things and points into the open room; therein the human
being enjoys her/his right to the situation of the moment and becomes involved self-determinedly. Heal is an ontological quality borne by the female principle that dynamizes acceptance borne by the male
principle, keeping it lively and open. It is not a static mystery that distinguishes "good" from "evil". (WuL 1/1990, p.70-76)
"I can't live on my own. A contribution to the themes: Partnership and self-Image"
It is possible for a human being to develop the idea "I can't live on my own" and a woman e.g. may conclude
"I'll make a nice man woo, it doesn't matter who, provided it is you". As these outlandish concepts are not easily found with humans they are discussed in the context of plantlife with
two rare flowers acting the leading parts. An analysis made of the basic assumptions and the related concepts of "Anyhow-Fatalism", worries of loss, and partnership seen as a pensioner's
idyll shows that these are aversive ideas. The underlying dogmatism leaves room for competition of the partners which, unfortunately, does not bring about the harmony they intend, a neat confirmation of
the truism: the more harmony is intended the less is achieved. So, if the partners really want to live together they have no choice but to change their self-images into adversive attitudes based on
mutual and self respect. (WuL 1/2/1991, p.1-8)
"I can live on my own too"
Once again the scene is set in the world of plants but with a different cast. This time the female's starting point is
her certainty of "I can live on my own too"; she carries on "but when he is coming the one I do like, nothing will stop me I'm making a strike". The adversive phenomena of
self-finding in uniqueness, partnership being a joy of reliance, and update motivation in the now-and-here are involved; commitment and the right to live, faith and courage are topical. The female can be
known as a sovereign and self-determined hostess, and the invited male who heeds this and respects himself will always be given a warm welcome. (WuL 1/2/1991, p.9-15)
"Sensuality and sexuality"
The combinations of faith and dedication and of dedication and faith are individual ways to acceptance and the experience
of certainty of Heal. Dedication has to rely on acceptance and vice versa, also in sexuality being a form of communication. In sensual sexuality woman explains herself by daring to act dedication and
providing non-verbal ("secret") information that shows her yes to herself. Man can accept this information and mirror woman's new self-image. She can accept it and thus mirror man's new
self-image that he can accept. When man denies to accept this "secret" information he denies woman essential information about herself and organises a system of rule. The personalities of woman
and man remain independent ones during sexual communication and are not fused. The experience of being and remaining separate identities is a borderline experience correlating in a manner perceived by
the senses the meaningfulness of their uniqueness and the experience of their different natures. (Schmach, 19943)
"We all have fathers. Paternal effects on perception and self-image in sexuality"
A theory of sexuality is presented which has been developed by applying the Male-Female-Principle to the communicative
elements of the nexus of sexuality and sensuality. An accompanying sample survey carried out by questioning women and men has proved the validity of the theoretical methods. The results reflect the
enormous influence fathers exert in rearing their children on the latter's attitudes, subconsciously orientated perceptions and self-images. They are impressive examples of the phenomenon of contempt
for human reality which prevails in our society. They also show the readiness of human beings to absorb information and thus work towards increased capacities of action and new self-appreciation.
"Hope and sense"
The meaning of hope and sense remains hidden if these terms are tied to an idea of death. Detachment and return to their
content are explosive topics in the science of religions. The idea of death offers an invitation to worry in this world about the next one instead of living one's life knowing of one's heal. It
proves truly unnecessary to strive for access to a paradise in the next world and try to influence by applying every means, including magic, the god, granting or denying access if this knowledge is
admitted and used. For these concepts are human projections anyway. In every religion there are statements to make on the manner in which Heal is represented as the right to live in each individual. In
so doing the nexus between religion and law becomes apparent: Religion is a branch of iuris prudens to the extent that Heal, in which there is space provided for all people, is considered in accordance
with venerable universal tradition to be the latter's domain. For this very reason the science of religions is in a position to examine theologies including private ones with their dogmas and
fictions forming the basis of a "private" law. (HuS, p.7-81)
"The problem of projection as transfer of rejection endured"
In part 1 the term "projection" is defined as transfer of own ideas onto something external, whereby
expectations and painful experiences can be utilised. Projecting blocks insight and fresh experiences are rejected. In part 2 traditional theories of neuroses are discussed and the tern
"aversion" is introduced. Siebel clarifies the term "motivation", analyses the context of blockages and - via the " pressimumidea" - reveals the topic of
self-responsibility. - In part 3 the centre of an aversion is disclosed: The capacity of being referred to external resources was interpreted as deficiency in the injuring atmosphere. Consequently, terms
had been confused and all impulses that aim at the original, protected behind a blockage, are understood as hostile acts. - Part 4 presents methods of deliberately constructed projections aiming at the
increase of power and control. Possibilities are opened to demask projection and to bring about one's own change (excursus I). Excursus II demonstrate the "method of force" emerging from
closed systems and simultaneously other people's freedom of decision. (HuS, p.82-112)
"Language and revelation. The language of the cell - the healsome word of life" see biology
"Event and experience. The logic of self-evidence versus a rhetoric of silence."
In abstraction, the term logic is equivalent to the terms healing tendency and cell. It must remain related to the Logos,
and it describes the nexus of senseful experience of truth through structurally arranged and self-defining statements made in different forms of communication. This logic abolishes the separation between
feeling and thinking and mistaken identities between description and designation. Using the rhetoric of silence we mistake description for designation and consider each designation as evaluation and
judgment of our person. We learned it, and subjective relativism too, quite self-evidently from our parents in the injuring atmosphere; it conceals our contribution to events. Every (wo)man is born with
her/his capacity for living and communing with sick-ening experiences. Her/his sickness does not express a capacity for falling sick, but rather the consequences of her/his accepting sick-ening parental
self-ideas. Rhetoric of silence culminates in mistaking symmetry for order though the symmetry of the family creed is contrary to nature, too. Every (wo)man is in the relation to Heal just because of
her/his existence. That we may reveal, even though our parents mistook the wonder of our humanity for a threat to their self-ideas against which they defended themselves with injuring tendencies. (HuS,
"Truth as experience"
We have to differentiate between truth and knowledge as well as between awareness and understanding. There is the truth of
a set of facts such as the truth that we were injured by our parents which we cannot feel and understand but only know. But there is also the truth of other sets of facts of which we may become aware to
the extent that this "may" has not been limited by injuring experiences. Truth explains itself at any moment we are offered by life. Experience is related to new events and not to events in the
past. We can only become aware of truth when our awareness of the decisions we have put into action has become a part of our experience. And the truth about our being human beings is: we were born with
everything we need for accepting that "live" befalls us even though we have not been courageous enough to let this knowledge become experience for us. (ZuA, p.55-36)
"Unity and relation
Part 2: An anthropological view of human healing tendency"
Owing to injuries we do not know Heal as an experience of the experience of Heal. A genuine knowledge of Heal is possible
when we use our Female Principle adequately and experience that we can be fruitful for ourselves and comprehend meaning; that we are not dependent on being supplied by others. Aversive behaviour, e.g.
adding cognitive feelings, can prevent this experience. But we can make adversive additions instead, e.g. of animations, even through regression because such regression turns into progression. Every
human being is a partner in a relation to Heal; injuries cannot seperate her/him from this relation. Whoever says that Heal must be acquired locks others up in the perversion of their Male Principle and
tries to tempt them to use their Female Principle in a perverted manner, too. Nobody can dispose of Heal; whoever asserts the contrary leads into dependency. Healing tendency makes possible our
engagement in any new Now so that changes need not appear strange to us. Its Female Principle opens and helps us to be taught by "live". (ZuA, p.55-71)
"Time and eternity. Part 1: The anthropological view"
Historical experiences have produced the idea that time is at our disposal and can be handled in a mechanical manner.
Time, however, has an existence that is independent of the human being. Engagement and the genuine feeling of faith reveal adversive human communing with time that is borne by the Female Principle; time
can be experienced as a giver of rhythm involving us in a movement from one moment to another and making us feel the difference of these moments. When we understand time as a giver of rhythm we are able
to realize that the human being, irrespective of her/his dealing with time, is opposite of time; therefore (s)/he can experience that (s)he has time that (s)he can accept. That is her/his possibility of
experiencing her/his capacity for acceptance. (ZuA, p.72-98)
"Order and wideness. Part 2: Legal anthropology's view of human interaction - together with an excursus on
aspects of matriarchy"
Communities organised as states define themselves via an imbalance of individual or national rights of ownership with male
rule attached, and the individual's right to work. The cultures of African hunter-gatherers present a different perspective. These groups are characterized by the commitment of their members to
specific tasks, the lack of differentiated social institutions with corresponding powers, and individuals' - the term to include women and children - rights of self-determination. For them who live
in immediate-return systems, sharing, self-restraint and modesty are the basis of respect and authority; at the same time these are safeguards against conflicts and accumulation of property to gain
influence and power. The Hopi Indians with their almost antagonistic distinction between male and female tasks, however, have economic predominance of women counterbalanced by ritualistic and political
preponderance of men - an important step towards patriarchy. (Schmach, 19943, GuM, 19942b)
"Order and wideness. Part 2: Patriarchy and its methodology. An analysis of Maurice Godelier's 'La
production des grands hommes' (The production of the big men)"
Rule can only be retained with the consent of the oppressed - this thesis of Godelier's is refuted by his own
observations with the Baruya. Godelier's investigations lead to the conclusion that patriarchy is established and retained not only by effects of injurious experiences but also by intentional
decisions. Vital information is withheld from Baruya women by way of camouflage techniques, disinformation and concealing which makes it impossible for them to revolt against this oppression. In
addition, mythical legends and religious ideas about the lesser worth of women and the necessity for male force are applied to disguise these intentions. In the paper it is set forth that the Baruya
phenomena may as well be found in our current culture. (Schmach, 19943)
"Autocommunicative dissonance: Interrupting one's communication with oneself"
In contrast to the interruption of communication towards the outside organised in a conscious and/or unconscious voluntary
manner, interruption of communication with oneself is described as an involuntary re-action that is found only in women. It is due to early-childhood injuries inflicted upon them by men (usually their
fathers). The unity of woman's personality is considered as blemished, she experiences her gender as ignominy. This is the result of an addition of worries and self-refusal which she learned in a
paternal injury in order to survive. Autocommunicative dissonance is here a consequence of this alienation from herself and her "inner female expert" and an essential prerequisite for
unintentional collaboration with patriarchy by defining her worth in male terms. In a human male, self-alienation ensuing from a paternal injury makes him learn to act like his father and interrupt by
force his communication towards the outside though not with himself. The different ways of perception of females and males have a physiological basis that is described in an excursus on the human skin.
"To be jealous or to overlook oneself - that is the question"
The subject of jealousy is characterized by clear-cut sex-specific differences. Men with to bind women to their idea
through jealousy, they exercise arbitrarily assumed property rights. A sample survey has shown, how this comes about. Women, on the contrary, describe a completely different kind of experience. As
regards them, the survey confirms that they do not practise jealousy but rather the "overlook syndrome" they learned in early-childhood injurious experiences also provides the sexes with the
means to overcome them. (Schmach, 19943)
"Beauty. A criticism of patriarchal disdain for the genuine - including an outline of an anthropological
Aesthetic as the philosophy of the beautiful is related to the Weltanschauung and belief of the philosophizing beholder.
Its patriarchal premises, method and conclusions are set forth by discussing in an exemplary manner an essay "Even the Beautiful is bound to Die" by the theologian E.Jüngel. Thus, the inherent
dogma of the defectiveness and ugliness of human beings, disdain and rejection of human feelability, subjective relativism, solipsism, and justification of religious mediatorship become apparent. In
contrast, a really anthropological aesthetic describes the relatedness of beauty to order, dignity of and the human right to "living". Beauty is an accurate term for the concretion of the human
manner of being. Aesthetic does not tell us what is beautiful; rather it describes how something is beautiful. (Schmach, 19943)
"Community and one's right to oneself. Aspects of their feelable dimension."
The experience of community happens in the concretion of the capacity of the individuals involved to express their
feelings of being sheltered in life. When community befalls them the human being open themselves to the joy of dignity. The individuals belonging to a community dare to accept each moment and detach
themselves from the seemingly normative force of their up-to-now experiences. The right to the experiences of "living" and the sharing of one's own situation allow the right to oneself
become obvious as an existential of the individual. (WuL 1-2/1992, p.29-55)
"Fear - the beginning of all survival"
The "Pathic System" based on Viktor von Weizsäcker's discoveries and his "Pathosophie" is
presented to show that the learning of fear was triggered with the introduction of patriarchy. Fear is a cognitive feeling originating in the subconscious of the mind; occasionally it is called
"anxiety without an object". It hampers the experience of the genuine feeling "certainty" and becomes the source of a deficient view of oneself. (Schmach, 19943)
"Practice of counselling"
The basis of adversive counselling is the yes to the humaneness of human beings. It is the freedom of the participants
that makes it happen. Counselling is a form of co-operation to find out the true nature and nexus of the clients' problems, not a trial to decide on questions of guilt. The protecting room involved
makes it easier for the clients to accept the gift of each moment and themselves with that. They can experience that solutions are inherent in their problems which are worked out together so that they
can take their own decisions. Though counselling is subject to rules it must be open for the experience of the uniqueness of the participants and of each moment. (see Chapter 11).
"Linguistic policies in a decreolizing island society" (A.Terker)
In Hawai'i pidgin has been the lingua franca among adult immigrants of different nationalities. It is a mixed language
with no fixed grammatical rules, and each speaker uses it on the lines of his native language. Children of pidgin speaking parents, however, learn neither pidgin nor a native language of their parents.
They create a language of their own as their mother tongue, a creole language based on pidgin vocabulary but with fixed grammatical rules. Since the syntax of creole languages is identical all over the
world the hypothesis has been put forward that this syntax exists in children from birth, that it is reflected in the seeming mistakes they make in learning their mother tongue. In Hawai'ian schools
creole speaking children have been discriminated against, they are deemed unintelligent, socially inferior, and have poor job prospects. Due to the influence of English a decreolization has been under
way for some time. Children are required to speak English though they have no real opportunity to learn it. The consequences of this socialization are devastating: those children experience the negation
of their language as a negation of themselves. (WuL 2/1990, p.157-176)
"Resistance against innovation" (P.Ridder)
Some examples show the resisting manner of neglections, which block helpful applications of discoveries and innovations.
The details from the area of the pharma industrie point to the economic consequences, which work out just also in state welfare (WuL 1994, p.3-5).
"A case of science criminality" (G.Uhlenbruck)
Injuries of the copyrights of mental property are more frequently happening than it is supposed outside the academic area.
In a humorous and just therefore in a expressive way this subject is treated and added by important literature references (WuL 1994, 6-11).
"Querulents. Remarks to an inexhaustible topic in the forensic psychiatry" (G.Möllhoff)
Querulous phenomena and psychogenic productions of delusion are discussed by considering medicine-historical,
psychodynamic and psychiatric aspects.
It follows a debate of examination questions concerning psychically disturbed people (WuL 1994, p.42-58).